۱.
Robert Pippin was for decades among the most outspoken American Hegelians, defending Hegel’s idealist legacy not only against the post-Hegelian turn towards non-discursive or non-notional reality but also rejecting Heidegger’s treatment of Hegel. So it comes as a shock when,in his new book The Culmination (Pippin, 2024), he endorses Heidegger’s characterization of Hegel’s thought as the culmination of Western metaphysics, as the full deployment of its basic premise that being equals logos, i.e., that the truth of everything that exists (or that can exist) can be articulated in the form of discursive judgments, so that the full system of logic is at the same time a full ontology, the description of conditions that everything that exists should meet. In all probability, Heidegger’s answer would have been that capitalism is just one among ontic organizations of the technological disclosure of Being – as he put it, Soviet Union and the US are “metaphysically the same.” To this we should insist that capitalism is not simply an ontic phenomenon, one of the possible versions of technological attunement: capitalism is not just a social phenomenon, it also has a transcendental-ontological status. It is not modern science and technology as such which push us to continuous domination over and exploitation of nature – they function like this only within the frame of capitalism with its permanent propensity towards expanded self-reproduction. So, Pippin is right here: it is not enough to mention technological disponibility as the source of the disappearance of Meaningfulness – one should add the word “capitalism” never used by Heidegger. Here Marx surprisingly meets radical conservatives: Patrick Buisson, the French ultra-conservative, was right in claiming that “le grand deconstructeur, c’est le capitalisme.”
۲.
In this essay I examine Hegel’s critique of England and France in his own day, and I argue that this critique sheds light on what he would say about constitutional states in the twenty-first century. Hegel’s critique is based on the normative “idea” of freedom he sets out in his Philosophy of Right (1820). This idea, which in Hegel’s view determines what rights and institutions are necessary for true freedom, gives a central role to what he calls “corporations” — business or trade associations, but also local communities and towns — in the free, rational state. The purpose of these corporations is twofold: first, to render economic activity cooperative and “ethical”, and so to prevent the emergence of systematic poverty, and second, to send delegates to the legislature who represent legitimate interests in civil society, rather than just numbers of people. Hegel argues, however, that corporations disappeared or were abolished in England and France and that this led to extreme poverty in England and to the “liberal” idea in France that political authority should derive from the individual will (an idea that in turn sets the “people” permanently against government). I argue that poverty and individualistic “liberalism” remain problems in the twenty-first century, and that a Hegelian solution to these problems would be to reintroduce corporations (or their equivalent) something that Hegel himself advocated in the 1820s. Hegel’s alternative to unrestrained capitalism and liberalism both of which he thinks undermine true freedom and right is thus not, as Marx recommends, to abolish the system of free production and exchange altogether, but to imbue citizens with an ethical concern for one another in their economic and political life an ethical concern that is grounded in corporations, associations and other communities.
۳.
Martin Heidegger claimed that German Idealism, especially the thought of Hegel, had brought to light a deficiency in the entire rationalist tradition of philosophy, which, when exposed as clearly as Hegel had, meant that the tradition could no longer credibly continue. He went on to argue that the implications of this deficiency had spread far beyond academic philosophy, were manifest in the daily life of the modern West, contributing to a historical world dominated by the technological predation of nature, conformism, thoughtlessness and a degraded cultural life. The tradition, he said, had “culminated” in the thought of Hegel; that is, the deficiency and its implications had finally become clearest in his system. The question raised in this article is whether Heidegger meant to charge that Hegel had simply neglected a question (“the meaning of being”) which he should have raised, or whether that neglect renders suspect the many other issues Hegel raises.
۴.
This article offers a philosophical analysis of G. W. F. Hegel’s conception of music as articulated in his lectures on aesthetics, with a focus on music’s unique ontological and speculative status within absolute spirit. It argues that, for Hegel, art functions as a practice of truth by supplementing empirical reality through productive semblance (Schein). Rather than representing reality, art condenses it in a way that renders its constitutive principles intelligible. Music realizes this function in its most radical form. The study demonstrates that Hegel understands music as the paradigmatic romantic art, distinguished by the negation of spatial objectivity and the primacy of intensity, vibration, and interiority. By abolishing stable external form, music transforms sensuous material into oscillation and movement. Central to this transformation is the speculative concept of Ton, which unites sound, tone, and materiality. Ton exists only insofar as it vanishes, giving music the structure of a double negation through which being appears as trembling and persistence in dissolution. Moreover, the article shows that music produces a distinctive temporal order by interrupting homogeneous duration through rhythm and cadence. This interruption renders time structured and countable, enabling the emergence of subjectivity as self-relation rather than substance. Finally, it is argued that music occupies a privileged position within absolute spirit because it makes audible the immanence of subjectivity and the inner movement of thought itself. By rendering disappearance perceptible, music provides a non-representational yet rigorous access to the truth of subjectivity and temporality.
۵.
Gottfried Ploucquet, a teacher at the Tubingen seminary when Hegel was a student there, had been one of the few philosophers to take up Leibniz’s mathematized logic, including his project of reducing logic, and thought itself, to computational processes. In his Science of Logic, Hegel briefly discusses this project when expanding on his own “subjective” logic. The general tenor of the response is predictable. Computational logic seeks to mechanize conceptual processes, but conceptuality itself distinguishes free spiritual beings from machines. Beneath the surface, however, Hegel’s attitude to the relation of computation to conceptual reasoning is more complex. Here I argue that in Book I of his Logic, Hegel, following the approach of Plato in his late dialogues, treats a certain mathematical conception of number, the Neopythagorean triadic monad, as a model for the concept itself. In the section Quantity, Hegel focuses on the incommensurability between discrete and continuous quantities, the numbers of arithmetic and the lines, areas and volumes of geometry. This incommensurability had been discovered by the Pythagoreans and in his later writings, Plato had adopted a proposal for mediating it, attempting to generalize it to a solution of the conceptual incommensurability between the eternal realm of being and the transient realm of becoming. In line with Plato’s attempt, Hegel presents an account of the development of mathematical practices in which the concept of number from mere counting unit to a triadic form mediating numbers and geometric continua. This structure will in turn provide a model for his own later syllogism. This role for mathematics for Hegel is to be understood as in line with Plato’s later attempts to mediate being and becoming in ways in which eternal Ideas can be approximated in the form of worldly surrogates manifesting this triune structure. Conceptuality cannot be reduced to computation, but relations among computational processes nevertheless reveal much about the nature of conceptuality.
۶.
Although rarely recognised, Hegelian philosophy also encompasses a rich geographical knowledge, which has great value for scholars working across multiple scales of socio-spatial interaction. The article offers an analysis of the geographical sensibilities of Hegel that are immanent in the main body of his philosophical system, particularly in the Phenomenology of Spirit, where it is possible to find a very original elaboration on the metabolism of reason, the articulation between the particular and the universal, and the function of otherness in socio-spatial interaction. The main argument here is the contrast between the more explicit references to nature and space, on the one hand, and the deeper and more immanent theorisation of world relations, on the other, which constitutes Hegel’s major geographical contribution. The discussion revolves around the key question of the totality of relations and how space encapsulates the unfinished struggles for change and for self-consciousness. The complex evolution of self-consciousness, via the experience of otherness and the insistence of moral duties, not only takes place in time and space but is also an expression of socially produced and perennially disputed spaces. Hegelian dialectic is ultimately an anticipated rendering of the contemporary understanding of socially produced and contested spaces. Geography, as interpretation and critique of lived realities, can be an important translation of philosophy into life, but because space is always lived space, geography becomes the actualisation of philosophy and also its complication.
۷.
Orthodox readings of Hegels’ expressivist theory of property rights putatively assume he is an apologist for free market capitalism in all spheres of production and distribution. However, greater attention played to his discussion of intellectual property reveals that he is a pluralist about property rights and the particular manifestation of economic distribution and ownership is contingent on structural, economic and technological aspects of a society. The following essays seeks to show that intellectual property rights are an example of pure intentional activity that is best understood as public, social and collective labour when there is an overcoming of rivalrous material limitations. At the end of history, when economic and social conditions allow, private property can be superseded by collective sharing of resources and this is the dynamic nature of sprit, what moves it, the coming out of itself into the world. Recognition for the creator is to be protected and for this reason intellectual labour is both the alpha and omega of property – it is where it begins to where it ends, in the individual being-with the community.
۸.
A Hegel has been subjected to a variety of incompatible interpretations in recent times, from absolute idealism to realism, from pro-metaphysical to sans metaphysical. One of the more eccentric Hegelian thinkers is Slavoj Žižek, who believes that Hegel must be read as a radical materialist to clear the path to true human liberation. Žižek’s highly controversial interpretations of Hegel have gained a celebrity level of exposure and popularity and are mixed with Freudian-Lacanian psychoanalytic themes and post-Marxist anti-capitalist political-social ruminations. This paper will traverse themes in Hegel’s early religious writings through to the Phenomenology of Spirit to critically assess Žižek’s claims. It will support his assertion that Hegel was not an absolute idealist but will reject the claim that Hegel was a materialist. Not only was Hegel strongly opposed to materialism and rejected its most basic assumptions, but his dialectic evolves beyond this into a form of radical mysticism. Hegel considered naïve traditional empiricism, rationalism, and mysticism to be unfit for a new urban landscape in which science and technology were flourishing at an accelerating rate. He also wanted to defend philosophy and religion as independent fields which addressed truth, higher reality, and the greatest consciousness that the human mind could reach in the journey to surpassing its limitations.
۹.
The article treats some underlying motifs of Slavoj Žižek’s reading of Hegel, according to which Hegelian dialectic and the Lacanian “logic of the signifier” are homologous. After a brief conceptual-historical contextualisation of Žižek’s Hegel against the backdrop of early twentieth century Hegelianism (Lukács, Kojéve), the article attends to some programmatic remarks in The Sublime Object of Ideology (1989), Žižek’s first English-language book. There, he for the first time presents a Hegel of constitutive antagonism, contrary to prevalent readings of Hegel as a thinker of final resolution. Žižek nevertheless provides his most systematic account of Hegel, including the 2012 tome Less Than Nothing: Hegel and the Shadow of Dialectical Materialism, in the Sublime Object’s sequel, for they know not what they do: Enjoyment as a Political Factor (1991). The majority of the article therefore deals with the initial chapter of for they know not, where we encounter the foundations of Žižek’s specifically Lacanian Hegel. The latter holds accountable theoretical currents such as negative dialectic and deconstruction for insufficiently rigorous readings of key Hegelian categories, not least that of identity. Instead of entailing a conceptual imperialism that swallows difference within itself, Hegelian identity is by Žižek read against the background of Lacan’s account of structuralist differentiality. What comes to the fore here is the question of the self-identical One, whose qualitative manifestation in The Science of Logic’s “Doctrine of Being” Žižek casts in terms of the Lacanian trait unaire (unary trait), that is, the nascent form of the signifier.
۱۰.
Contemporary Hegel scholarship either defends a theological metaphysics in which history is a teleological unfolding of cosmic Geist; or, the evolution of Geist represents the absolutization of human subjectivity, which undergoes a Bildung that prescinds from any reliance on metaphysical givens. The dilemma is between presenting Hegel as an absolute monist that is outmoded in light of modernity’s skepticism towards a teleology of history; or, of reducing Hegel to the terms of modernity, as defending the absolute self-grounding of the human subject, in history without ontology. I argue that co-opting Hegel for modernity is a mistake. The post-Kantian interpretation of Hegel, that rejects any metaphysics of the absolute, leaves the human subject in a state of alienation that the dialectic process in Hegel is supposed to resolve. I argue that PKI’s account of the self-grounding subject is too similar to absolute freedom that Hegel views as a dangerous fruit of the Enlightenment. Absolute freedom, having relegated God to deistic irrelevance, and stripped nature of any telos, seeks to make its own categories sovereign over those of reality.
۱۱.
The break that Hegel introduces into the history of philosophy stems from the way that he transforms the basis for philosophical work from argument to drama. For this project, he takes Shakespeare as a paradigmatic figure and models his works on the structure of Shakespeare’s tragedies. Rather than asserting and defending concepts, Hegel places them in a drama. Whereas Shakespeare’s characters undergo a tragic denouement, Hegel’s concepts reveal their own inadequacy when Hegel reveals how they play out in the course of the Phenomenology of Spirit and the Science of Logic. By examining Hegel’s philosophy through the lens of Shakespeare’s plays, we can discover the nature of the epochal change that Hegel presents and what makes him such a divisive figure in the history of philosophy.
۱۲.
This paper examines the contemporary comprehensive crisis of legitimacy in the United States as a collapse of ethical life (Sittlichkeit), the historically constituted unity between individual will and the objective institutions that structure social existence. It begins by tracing Hegel’s critique of Kant’s moral formalism (Moralität), showing that freedom must be grounded not in abstract autonomy but in the rational institutions through which individuals recognize themselves in society. Following Hegel and scholars such as Terry Pinkard, Charles Taylor, Robert Pippin, Michael Lazarus, Karen Ng, and Slavoj Žižek, the paper argues that ethical life is actual when individuals experience their belief, purpose, and actions as continuous with the shared ideals and practices of the community. When this alignment fractures – when institutions are no longer experienced as rational or authoritative – a crisis of ethical life emerges. Drawing from Hegel’s account of Sittlichkeit and a Marxist critique of capitalist political economy, the paper contends that the United States is in the midst of such a crisis. What persists is not an actual ethical life organically grounded and necessary, but a hollowed-out structure experienced as arbitrary and artificial, sustained through mutual misrecognition rather than genuine belief. The result is widespread alienation, distrust, and disunity between people and dominant institutions. The paper concludes by arguing that the only path forward lies in constructing new institutions – dual power formations – grounded in collective freedom, mutual recognition, and human flourishing, which can serve as the basis for a renewed ethical life.
۱۳.
Hegel’s philosophy of religion seeks to define a form of religion capable of preserving social unity in the context of modern transformation. At the center of his system stands the Absolute Spirit, whose historical manifestations appear in art, religion, and philosophy. Religion expresses these manifestations symbolically, and the degree of a religion’s completeness determines the clarity of this expression. Hegel maintains that the development of religion and its reconciliation with philosophy provide a rational grounding for religious truth in the modern age and contribute to the self-consciousness of the Absolute Spirit. This study analyzes the rationalization of religion in Hegel’s thought and concludes that only a complete religion aligned with absolute philosophy can fully shape human self-awareness. Hegel ultimately identifies Lutheran Christianity, through the doctrines of incarnation and the Trinity, as the consummate religion that reconciles historical determination with absoluteness. While this approach unifies religion and philosophy and emphasizes reason, it also invites criticism for its Christian exclusivism, secularizing tendency, and the weakening of religion’s sacred character.
۱۴.
Experience and subjectivity influence how texts are read, with reading involving “filling in the blanks”. This impacts the usefulness of intercoder reliability exercises in collaborative textbook analysis. Specifically, scholars’ individual backgrounds limit possibilities for substantive and meaningful intercoder reliability, particularly in international, cross-cultural, and multicultural settings. In this case, reliability is a problematic goal in textbook content analysis, possibly precluding substantive recognition of reader subjectivity—of researchers as well as students and teachers. In contrast, we argue that collaboration in textbook research can reveal the multifaceted nature of texts and generate multi-perspectival interpretations which are more meaningful in diverse contexts.
۱۵.
What is the ultimate end of higher education? Giambattista Vico, echoing Socrates’s Delphic oracle, claimed that the ultimate end of all education is self-knowledge. I fully agree with Vico’s claim, but also radically extend his idea about education, in accordance with contemporary and futuristic Kantianism, and then apply it specifically to contemporary and near-future higher education. In 1784, Kant published an essay called “An Answer to the Question: What is Enlightenment?” in which he argued that the fundamental thesis of “enlightenment” or Aufklärung is that all rational human animals are strictly obligated to think for themselves and to act freely, with resolution and courage, in accordance with sufficient respect for their own and everyone else’s human dignity. Taking together Vico’s Socratic idea about self-knowledge, with Kant’s idea about enlightenment, and then creatively revising-&-updating them both to fit the contemporary 21st century existential, moral, and sociopolitical predicament of humankind, then in my view, the ultimate end of higher education is not only (i) self-knowledge, but also (ii) rational autonomy in thinking, caring, and acting, (iii) authentic human creativity, and (iv) sufficient respect for everyone’s human dignity. In turn, the four-part conjunction of these ultimate ends is what I call radical enlightenment. Therefore, I’m saying that the ultimate end of higher education is radical enlightenment.
۱۶.
The present article seeks to critically examine the process through which philosophy of education emerged in modern Iran. Philosophy of education may be approached either implicitly or explicitly. This study primarily focuses on the explicit form of philosophy of education as an academic discipline, while also briefly considering its implicit forms—both before and after the establishment of the Dār al-Funūn—in order to shed light on the background that made the explicit discipline possible. The method employed is historical and philosophical analysis. The findings indicate that, due to the country’s overall backwardness, not only the implicit philosophy of education during the period of modernization but also the emergence of its explicit academic form by its founders developed in a state of intellectual passivity toward modern Western philosophies of education. The major orientations in Iranian philosophy of education have stemmed from three Western sources—German, Swiss, and American. The German orientation was introduced by Mohammad-Bāgher Hushyar; the Swiss orientation by Gholām-Hossein Shokuhi; and the American orientation by Ali Shari ‘atmadari. Without committing a fallacy of anachronism, these founders’ views are criticized. It may nonetheless be argued that their passive orientation prevented them from a critical engagement with the Westen perspectives and thus hindered the development of a philosophy of education suited to Iran’s own context. It appears that such an effort must proceed critically at the center of a triangle whose three sides consist of Iranian culture, Islamic culture, and modern culture. For my part, I have sought to contribute to this endeavor by offering a critique of pragmatist and constructivist approaches and, at the same time, by advancing an interpretation of Islamic culture grounded in an account of human agency. This approach to human agency leads—ontologically, epistemologically, and anthropologically—to a form of constructive realism, and axiologically to transformative traditionalism. Based on its own conceptual space, it places certain educational guidelines at the forefront, such as the notion of asymmetric interaction, which is distinct from both the traditional teacher-centered view and the modern learner-centered view.
۱۷.
The primary aim of this article is to critically examine the feasibility of integrating neuroscience and education from the perspective of the philosophy of education. It addresses the question of what kind of relationship between these two fields can be regarded as philosophically justifiable and educationally acceptable. This question is explored through conceptual analysis and a critical review of relevant interdisciplinary literature. Although neuroeducation has been institutionalized in several universities worldwide, it has also been criticized by philosophers of education, some of whom have dismissed it as another form of “neuromyth.” In response, this study examines major proposals for relating neuroscience and education and identifies three possible models: subservient, oppositional, and interactive. The article argues that the interactive approach provides the most defensible framework. To support this claim, it engages with key objections raised by philosophers of education concerning the epistemological and normative limits of neuroscience. Drawing on the work of Sidney Hook, Harry Broudy, and William Frankena, the study emphasizes the importance of grounding the philosophy of education in the scientific dimensions of educational practice. Through selected examples, the article illustrates how neuroscientific findings can contribute to clarifying educational aims, improving learning processes, and refining core concepts such as cognition and thought. Adopting a “soft dualism” perspective, it argues that philosophy of education necessarily involves both descriptive (“is”) and normative (“ought”) dimensions. The article concludes that neuroscience, by illuminating the descriptive aspects of learning and cognition, can meaningfully inform educational theory and practice without undermining their normative foundations.
۱۸.
This chapter makes a case for elementary-school children having the ability to discuss difficult, abstract philosophical issues. The question of whether judgments of artistic merit are objective or simply an expression of one’s preferences is used as an example of an issue in the philosophy of art that young children can discuss. To make the abstract discussion easier to enter into, a children’s picture book functions as the vehicle to raise it. In this case, Peter Catalanato’s book, Emily’s Art, raises the question about the objectivity of judgments of artistic merit. In the book, a judge clearly makes a mistake when she rejects Emily’s painting because it is a painting of a dog and she hates dogs. We ask the children what the difference is between saying one painting is better than another and saying that you like one flavor of ice cream better than another. Without introducing the names of either great philosophers or labels for philosophical problems, we are able to get young children to engage in deep philosophical discussions and even propose innovative solutions to the problems they discuss.
۱۹.
This paper responds to the question of should civic education still aim to be relatively politically neutral and impartial in undemocratic times? It first introduces the theoretical debate regarding the place of political neutrality and impartiality in civic education. It then dicusses the challenges that civic education faces in the current global environment and why political neutrality and impartiality should not be considered as antidotes. We argue that political neutrality and impartiality are insufficient in the undemocratic times we face for preparing students to be effective and engaged citizens. A more powerful response to our global undemocratic reality is needed to realize the transformative nature of civic education.
۲۰.
This paper adopts a conceptual–phenomenological approach to examine Minecraft’s potential to foster abstract thinking in children. Drawing on Piaget’s cognitive development theory, Vygotsky’s sociocultural theory, Dewey’s philosophy of experience, and Gadamer’s hermeneutics of play, it integrates conceptual analysis of in-game structures such as three-dimensional blocks, Redstone circuits, spatial relations, symbolism, and metaphor with a phenomenological exploration of children lived gameplay experiences. Fourteen key components of abstract thinking are identified, including spatial visualization, symbolic and logical reasoning, algorithmic thinking, analogy, systems thinking, planning, imagination, and metacognitive reflection. Empirically, the study is supported by interviews and participant observations with 25 children aged 10–12 over five weeks. The findings indicate that Minecraft’s iterative processes of building, testing, and redesign, together with collaborative interaction and low-risk experimentation, enhance spatial and logical skills while promoting higher-order thinking, symbolic understanding, and early forms of theorization. The game’s multimodal environment further supports visual meaning-making, pattern recognition, and self-regulation. Overall, Minecraft is presented not merely as a space for play, but as a philosophically and educationally significant medium that contributes to the development of conceptual thinking and offers a model for rethinking learning environments in contemporary education.
۲۱.
In the 21st century, educational philosophers face critical responsibilities, including theorizing, analyzing, and evaluating educational issues, while determining educational approaches and reassessing goals for conceptual clarity. The present study undertakes a comparative analysis of the roles and responsibilities of Iranian and non-Iranian educational philosophers through qualitative interviews. This qualitative study involved interviews with a selection of Iranian and non-Iranian educational philosophy professors. Entry criteria required participants to be professors with at least five years of teaching experience, while exit criteria allowed participants to withdraw from the study at any time. Thematic analysis was conducted to identify core resposibilities and influences shaping their educational philosophies. Additionally, literature on educational philosophy in both Iranian and non-Iranian contexts was reviewed to derive emergent themes illustrating similarities and differences across the two settings. Findings indicate that while the responsibilities of Iranian professors align with those of their global counterparts, their perspectives are influenced by local cultural contexts, especially religious values, and a strong sense of Iranian identity. This reflects a meaningful intersection of global educational philosophy and distinctive local contexts. The study highlights the necessity for educational philosophers to tackle contemporary challenges by diagnosing problems, analyzing issues, and proposing effective solutions. It emphasizes the importance of training future educational philosophers to recognize cultural and religious influences and cultivate skills to effectively address educational issues in a global context.
۲۲.
This article interprets design not merely as a technical activity but as a site for the realization of ethical life in Hegel’s sense. Its theoretical framework builds on Hegel’s tripartite ethical model, right (recht), morality (moralität), and ethical Life (sittlichkeit), to show how design experience, when situated in institutional roles, mediation of value tensions, and practices of mutual recognition, contributes to the actualization of freedom and responsibility in the social sphere. Methodologically, the study adopts an interpretive–analytical approach, drawing on a close reading of Hegel’s Philosophy of Right and major commentaries, brought into dialogue with contemporary literature on design ethics. Findings indicate that the legal and institutional structuring of design, while necessary as the formal ground of freedom, remains insufficient unless complemented by the internalization of responsibility at the individual level and its further embedding within social and professional institutions. Only through this progression can design approach what Hegel conceptualized as “freedom realized in the world of human institutions.” The analysis further reveals that ethical tensions, arising from conflicting stakeholder demands or gaps between individual ideals and institutional realities, are not peripheral but constitutive drivers of moral reflection in design practice. Yet the same institutional structures that enable recognition and accountability may also impose constraints that limit the scope of freedom’s realization. The study concludes that design can serve as a formative arena of ethical life, where freedom, duty, and mutual recognition are historically and socially shaped and reinterpreted. This reframing provides a conceptual foundation for future research on how design experience both reflects and shapes moral life within diverse institutional contexts.
۲۳.
Education in the 21st century is experiencing a steady and continuous shift. Learning is no longer confined to classrooms or outdated traditions; instead, it is shaped by technology, globalization, and the demands of modern society. Today, education is less about memorizing facts and more about helping students grow into adaptable, emotionally intelligent, and globally conscious individuals. As an educator, I have seen how digital tools, when used thoughtfully, can inspire creativity and make learning more inclusive. Yet, while technologies like artificial intelligence offer enormous potential, they also raise serious ethical concerns. This means we must prepare students not only to use these tools but also to think critically and act responsibly. The teacher’s role has also transformed. We are no longer simply transmitters of information but mentors and guides who help students navigate complexity. Emotional resilience, ethical awareness, and cultural sensitivity are now central to the learning process, not optional extras. Education today must go beyond preparing students for jobs. It should equip them with the mindset and skills needed to manage uncertainty and contribute meaningfully to their communities. In a rapidly changing world, schools and universities must serve as both a compass and a foundation, supporting personal growth and collective progress. This article, taking a descriptive approach, explores education from multiple perspectives, including curriculum, identity, technology, and the roles of teachers, students, and families. It also reflects on the strengths and weaknesses of past and present approaches, highlighting insights from well-known scholars to better understand the challenges and possibilities of modern education.
۲۴.
A proper understanding of the teacher's status in the context of technology, especially new technologies such as artificial intelligence, requires an analysis of the philosophy of evolution of technology (nature and aims of technological developments) on the one hand and its relationship with the pedagogy and teacher on the other. In other words, the teacher's activity as a main factor in pedagogy has been a function of the philosophy of technological developments throughout history, and a proper understanding of this activity also requires a precise understanding of the nature and aims of technological developments. Accordingly, here we first refer to the stages of technological evolution and its meaning and functions, and then we discuss the impact of these stages of evolution on the role and activity of the teacher in the pedagogical process. The question that this article wants to answer is whether artificial intelligence, as the last stage of technological evolution that wants to replace the teacher in pedagogy, can replace it or not, and if not, what is the solution for the teacher and artificial intelligence to be able to function simultaneously?
۲۵.
Objective: To investigate how contemplative pedagogy—rooted in contemplative consciousness—can reframe educational paradigms by leveraging a neurophenomenological understanding of consciousness as an irreducible, embodied, and emergent phenomenon. Method: This study adopts a neurophenomenological methodology, integrating first-person experiential insights with third-person perspectives on neural, bodily, and environmental dynamics. The framework is applied to pedagogical strategies that foster contemplative modes of consciousness across four interrelated dimensions: internal awareness, embodied action, intersubjective empathy, and contextual systems. Result: Contemplative pedagogy manifests across four interconnected domains: 1) Internal dimension: Self-exploration and identification through “innernet” consciousness techniques. 2) External dimension: Enacted embodiment via processes of autopoiesis, emergence, and enaction. 3) Intersubjective dimension: Cultivation of empathy, compassion, and contemplative states such as emptiness and groundlessness. 4) Interobjective dimension: Engagement with social structures, extended systems, institutional contexts, and their influence on consciousness. These domains reveal how contemplative pedagogy intentionally cultivates consciousness in holistic and transformative ways. Conclusion: Framed through a neurophenomenological lens, contemplative pedagogy offers a rich, multidimensional educational paradigm that bridges consciousness theory and pedagogical practice. It underscores the potential for education to cultivate deeply embodied and relational forms of understanding, thus reframing learning as a transformative process rooted in contemplative consciousness.
۲۶.
This study examined teachers’ experiences of implementing the English language curriculum in virtual learning environments in Iranian lower secondary schools. A qualitative approach was adopted in this study using a phenomenological research strategy. This study was carried out with English language teachers working in lower secondary schools in Zanjan Province. A total of twelve participants were recruited through purposive snowball sampling. Data were collected via semi-structured interviews and subsequently analyzed using thematic analysis. To ensure the study’s validity, peer debriefing and participant feedback were employed, while reliability was established through Cohen’s kappa coefficient. The findings revealed a comprehensive categorization of teachers' experiences, comprising 143 basic themes, seven organizing themes, and one overarching theme. These organizing themes encompassed teachers' mental, attitudinal, psychological, and technological preparation; the status of educational platforms; the status of educational media, materials, and learning resources; the status of learning activities; the status of teaching strategies; the status of evaluation strategies; and finally, the status of teachers' interactions. This study confirms that Iranian EFL teachers have made notable progress in virtual education despite various challenges. A contextually adapted blended approach has proven to be effective, and the findings may inform similar educational contexts when accounting for teachers’ background variables.
۲۷.
This study seeks to explore the implications of Bruno Latour’s Actor-Network Theory (ANT) regarding the integration of artificial intelligence into educational processes. The research employs a qualitative “theoretical essay” methodology, utilizing “document analysis” as the primary tool for data collection. the research data were mainly gathered through primary texts of Actor–Network Theory and secondary texts. Theoretical foundations and relevant literature on Actor-Network Theory were analyzed through a reflective and interpretive approach from an ANT perspective. Findings reveal that agency is no longer exclusive to humans but is distributed across unstable, multi-centered networks; meaning is not transmitted by teachers but is continuously co-constructed through interactions among human and non-human actors; and ethical responsibility no longer rests on any single individual, but is embedded within and interrogated by the opaque structures of algorithmic black boxes. In this context, humanity in education can no longer be defined in opposition to machines, but rather emerges through capacities of negotiation, interpretation, and regulation within technologically mediated networks. In conclusion, this article argues that the future of education lies not in resisting technology, but in consciously redefining the human role not as the sole possessor of agency, but as the network’s regulator, interpreter of meaning, and architect of humanistic values amidst interactions with non-human elements. This perspective necessitates the design of interpretable AI systems, the cultivation of critical algorithmic literacy, and the establishment of multi-stakeholder ethical oversight mechanisms.
۲۸.
In the face of the contemporary era's semantic, ethical, and identity crises, the need for a re-evaluation of educational foundations is felt more than ever. This research, drawing upon the philosophical foundations of Mulla Sadra's Transcendent Philosophy, seeks to present and elucidate a novel model entitled "Normative Education." This form of education is grounded in the existential transformation of human beings and within the framework of principles such as the primacy of existence, substantial motion, existential of gradation, and the teleological nature of creation. In this educational pattern, education is not merely the transmission of knowledge but rather a multi-dimensional existential process aimed at the intellectual, ethical, spiritual, and emotional growth of individuals along their existential journey. Normative Education, through the internalization of moral oughts and ought-nots, guides individuals from external obligation towards internal responsibility, placing them on a path towards the realization of their authentic and meaningful self. This article utilizes a Descriptive-Analytical methodology and an Interpretive-Hermeneutic approach. It first elucidates Mulla Sadra’s significant philosophical foundations and then, by emphasizing the potentialities for existential transformation, proceeds to formulate the proposed educational model. The implications of this type of education at the individual level include the deepening of self-knowledge, the strengthening of inner morality, increased psychological resilience, and the balanced growth of intellect and meaning. At the social level, these implications encompass the reduction of conflicts, the promotion of civic engagement, and the groundwork for the realization of a moral and spiritual society. Finally, while offering an initial critique and examination of this educational model the article emphasizes the necessity for its further development, empirical testing, and dialogue with other educational schools of thought.
۲۹.
The accelerated integration of digital technologies into education has renewed longstanding philosophical debates concerning the nature, role, and consequences of technology in schooling. While international scholarship has increasingly emphasized the importance of interrogating the philosophical assumptions underpinning teachers’ engagement with technology, little work has examined such orientations in the Iranian context. This qualitative study explores Iranian secondary school teachers’ implicit philosophies of educational technology and critically evaluates them through the conceptual frameworks of Andrew Feenberg’s philosophy of technology and Bernard Stiegler’s pharmacological perspective. Drawing on semi-structured interviews with twelve teachers and employing a hybrid deductive–inductive thematic analysis, this study identifies four Philosophical–Pedagogical Themes in Educational Technology (PPTET), each of which is revealed through the binary logic inherent in the pharmacological integration of technology in education. Through a Stieglerian reading, such dualisms are shown to obscure the constitutive and ambivalent nature of technological mediation in processes of teaching, learning, and individuation. The findings reveal a need to move beyond access-oriented and utilitarian narratives toward cultivating critical digital judgment and fostering pedagogical practices grounded in care, attention, and reflective technological engagement.
۳۰.
This article develops a phenomenology of attentional care in platform-mediated education and advances the normative concept of attentional justice. Employing a phenomenological–hermeneutic method, it analyses composite vignettes derived from synchronous online teaching (2020–2024) in undergraduate and Master’s-level courses in philosophy of education, teacher education, and curriculum studies at a public university. The vignettes, based on field notes and reflective memos, condense recurring situations—such as latency-filled discussions, camera-off participation, and chat-based interaction—while preserving anonymity. Phenomenological analysis reveals three invariants of attention in this context: embodied tact (gesture and voice as holding), temporal generosity (protected intervals resisting acceleration), and recognitive address (naming, echoing, and confirmation). Read alongside critiques of the attention economy and technicity, these findings show that attentional care depends on minimally just conditions and cannot rely on individual virtue alone. The article therefore articulates two correlative rights—the right to protected intervals and the right to recognitive address—and specifies institutional duties concerning time, limits on surveillance, equitable access to bandwidth and quiet, and the governance of platform affordances. The study contributes a refined conceptual grammar of attention in education and proposes a normative criterion for platform pedagogy: a learning environment is adequate when learners can truly say, I was held; I was given time; I was recognised.
۳۱.
Distributed leadership (DL) is a key framework in contemporary educational theory that moves beyond heroic, individual-centered models of leadership by emphasizing collective, relational practices. While DL effectively captures how leadership emerges through interactions among educators, administrators, and context, it often remains at an ontic level, focusing on observable tasks and role distributions while overlooking deeper ontological questions about educational being. This paper offers a philosophical reconfiguration of DL through Martin Heidegger’s existential phenomenology, drawing on the concepts of Being-in-the-world, dwelling, and care. It reconceptualizes DL as dwelling-in-practice, wherein educational actors are understood not as isolated agents but as primordially involved beings who co-constitute their shared world through attuned everyday engagement. From this perspective, the school appears not as a neutral container but as a meaningful place sustained by collective care. This ontological reframing highlights how leadership emerges from being-with-others (Mitsein) and shared involvement, rather than from functional distributions alone. It also illuminates existential dimensions often neglected in DL, such as disruption, unhomeliness, and interpretive responsiveness. Grounded in recent empirical studies, this approach advocates leadership development oriented toward ontological attunement, trust, and dialogue, and proposes evaluation criteria that privilege world-building over instrumental outcomes. Ultimately, viewing DL as dwelling-in-practice offers a more humane and sustainable vision of educational leadership focused on human flourishing.
۳۲.
This study proposes an approach to physics education grounded in Thomas Kuhn’s philosophy of science, aiming to achieve a balanced integration between critique-oriented and framework-oriented pedagogical models. The paper begins by critically examining the prevailing emphasis on critical thinking in science education—particularly within physics—and seeks to deconstruct some of its underlying assumptions. Conversely, it explores the framework-oriented approach, often associated with traditional, transmission-focused models of teaching. Drawing on Kuhn’s conceptualization of paradigms and research traditions, the study develops an alternative framework that synthesizes the reflective rigor of critique-oriented education with the structural coherence of framework-oriented methods. Ultimately, the paper challenges certain idealized claims advocating for the complete elimination of preconceptions and paradigms, arguing that, from a philosophical standpoint, such claims are both impractical and inconsistent with the nature of scientific inquiry.
۳۳.
This article delineates the core duties of a teacher as articulated within Nel Noddings' ethics of care, a relational philosophy that fundamentally reconceptualizes education. Moving beyond conventional models of instruction, Noddings positions the teacher as a "carer" whose primary ethical obligation is to foster authentic, reciprocal relationships that support holistic student development. The teacher's responsibilities encompass authentically modeling care through daily actions; engaging in open, exploratory dialogue; creating opportunities for students to practice caring; confirming students' best moral motives and potential; responsively attending to expressed and inferred needs; cultivating an overarching classroom climate of care; prioritizing caring relations over systems of control and standardization; and practicing engrossment and motivational displacement. These interconnected duties collectively reorient pedagogy from a focus on authority and curricular delivery to one centered on ethical encounter, responsiveness, and the nurturing of students' capacity to care. The argument demonstrates that in Noddings' framework, the caring relation is both the essential means and a paramount end of education, wherein academic learning and moral development are inextricably linked within a context of trust and mutual respect. The teacher's ultimate aim is to educate individuals capable of sustaining caring relationships throughout their personal, civic, and intellectual lives.
۳۴.
In this article, we try to examine virtue-based education with regard to effective factors. Virtue-based moral education lays the groundwork for a responsible and fulfilling existence in society by helping students develop moral habits and traits. With a focus on virtue-based education, the goal of this study was to determine the variables influencing how students develop moral virtues in the classroom. In terms of goal and methodology, the current study is a qualitative, applied, and foundational meta-synthesis. The meta-synthesis approach suggested by Sandelowski & Barroso (2006) was applied in this investigation. The content analysis approach served as the foundation for this study's information analysis methodology. In this study, 32 documents from the sources that were searched were put through a systematic analysis process using the PRISMA technique. Patterns were then found, and the results were categorized using the content analysis method. Several categories can be used to classify the elements that impact students' moral virtue development in the classroom, especially when it comes to virtue-based education: Intra-school factors: educational objectives, curriculum material, Formal and Hidden curricula, teacher and trainer roles, administrative procedures, school management techniques, relationships with peers and classmates, and the general school climate and culture. Micro-Environment Factors; This includes the cultural background of the school's location, the family climate, and the educational policies established by the Education Department. The macro-educational policies, the dominant religious philosophy and beliefs, teachers and trainers recruiting system, global changes and developments, and cultural tensions or gaps are examples of environmental factors that take place outside of schools. Lastly, there are the intrinsic and personal factors of students, such as psychological aspects, motivating factors, and their experiences and abilities. Macro-educational policies should be formulated in a way that makes moral instruction the focal point of a virtue-based educational system, rather than merely a subsidiary objective, so students with strong moral qualities can develop in this system.
۳۵.
This research, employing a conceptual-interpretive analysis, investigates the educational implications of Emmanuel Levinas’s philosophy of "the Other" to identify a pathway for escaping the subject-centered and individualistic (Egological) paradigms of education. The central question of the study is: How does Levinas’s transition from ontology to ethics reshape conventional paradigms of learning and the teacher-student relationship? The findings reveal that Levinas’s critique of Socratic maieutics (inwardness) and testimony epistemology invites a redefinition of learning—not as "recollection" or "information transfer", but as the revelation of the Infinite and encounter with the teacher’s "Height". Based on this, the article proposes a novel concept, "educational passivity", which challenges the classical dichotomy of "authoritative teacher/passive student" or "facilitator teacher/active student". In this model, both poles of the relationship engage in "infinite education" through the acceptance of “the virtue of openness” and the rejection of self-centeredness. The results indicate that implementing this approach requires transforming the teacher’s role from "Facilitator" to "Disturber", designing polyphonic curricula, and shifting the evaluation system toward "response-based" assessment. The goal of such education is not to empower the subject, but to transform it into a sensitive and responsible being in the face of the Other.
۳۶.
Following the advances in AI produced by the deep learning revolution (2012 to present), AI now has a whole range of applications in industry and commerce. Unfortunately, many of these applications are widely considered to be morally wrong. This situation is illustrated by the example of deepfake pornography. Other examples are more nuanced and there is argument about whether they are morally wrong or not. This is illustrated by the example of targeted advertising which has been defended as acceptable. The arguments for and against targeted advertising are discussed. An account is given of an interesting experiment by Janet Vertesi in which she tried to keep her pregnancy a secret from marketing companies and ended up by being suspected of criminal activity. The conclusion is that targeted advertising is bad and should be abolished.
۳۷.
I take paraconsistent logic to be one of the most important and significant developments in logic and metaphysics in the last 100 years, challenging, as it does, one of the deepest dogmas entrenched in Western philosophy: that consistency is a sine qua non of rational thought. This paper looks back at the modern development of the subject. It is partial, in that it concerns only what one might call the formative years of the subject. It is personal, in that I describe my own involvement in some areas. The first part of the paper concerns paraconsistency as such. It starts with the name itself, its origin and its meaning. After a brief look at the history before the 20th century, it notes the work of the early pioneers: Orlov, Jaśkowski, Halldén, Smiley, Val and Richard Routley, and da Costa. For each of these, it describes both what motivated them, and the techniques they used in their constructions. It then describes the early reception of paraconsistency, and the way that it became a global movement. Next, the paper turns to dialetheism, again starting with the name itself and its meaning. After a brief look at the history of the notion before the 20th century, it describes the origin of the modern subject in the work of Richard Routley/Sylvan and myself. Finally, it turns to one of the major applications of paraconsistency: inconsistent mathematics—and specifically set-theory, arithmetic, and geometry. It notes the work of da Costa, Routley/Sylvan, Meyer, Mortensen, and others, describing some of the results concerning the mathematical theories they investigated.
۳۸.
Clinical reasoning lies at the heart of medical practice, yet its teaching remains one of the most conceptually complex challenges in medical education. Contemporary approaches, largely informed by cognitive science, have illuminated the mental mechanisms underlying diagnosis but have simultaneously reduced reasoning to an individual, decontextualized act of information processing. This reduction has led to a subtle yet pervasive dehumanization of clinical reasoning, obscuring its social, embodied, and interpretive dimensions. This paper argues that a comprehensive understanding of clinical reasoning requires a philosophical reframing that integrates insights from the philosophy of science, medicine, and technology, i.e. TRI-P model. In this sense, Medicine is best understood as a scientific practice realized through the mediation of technology, yet always oriented toward its ultimate telos: the care and healing of the patient. Through this synthesis, the study shows that reasoning in medicine is not a neutral cognitive operation but an interpretive, dialogical, and technologically mediated form of human understanding. Accordingly, a rehumanized pedagogy—grounded in epistemic pluralism, dialogical humanism, and critical technological literacy—is essential for cultivating responsible clinical judgment. From this perspective, clinical reasoning cannot be captured by cognitive models alone but must be reframed as phronesis: a form of practical wisdom enacted in moral and interpretive contexts. Drawing on Gadamer’s hermeneutic philosophy and Kenneth Sharpe’s conception of phronetic practice, the paper situates clinical reasoning as an embodied, dialogical, and ethically responsive activity. It concludes that medical education should nurture reflective judgment and moral discernment rather than mere analytical accuracy.
۳۹.
Kant’s philosophy of science has been applied to quantum physics since the time when Niels Bohr formulated his interpretation of quantum physics. In recent years various Kantian interpretations of quantum physics have been put forward. One aspect that still needs further exploration is what a Kantian approach to the epistemic status of quantum entities would entail. In this paper a new kind of judgment consistent with Kant’s system, called a transcendental judgment, able to account for the real existence of quantum entities in the pre-measurement phase is discussed. The advantage of this kind of judgment is that it allows for a fine-tuning of the Kantian system to account for the discovery of quantum entities that are known to exist but whose existence can epistemologically not be accounted for in traditional Kantian philosophy. With this new kind of judgment, a wider range of possible judgments becomes available which can determine the epistemological status of concepts/ideas/theories quite carefully, discriminating between different kinds of knowledge claims.
۴۰.
The biggest hurdle in 2500 years of philosophy has always been man himself – more specifically, the contents of his cranium, which a great many words have been used to describe. Existentialism and the Phenomenology of Perception (Merleau-Ponty) managed for the first time in the history of mankind to focus philosophy a bit more closely on ourselves. It took us until the end of the 20th century to come to the understanding that “we are our brain” (Dick Swaab) and that “we need to shift our focus from the mind to our brain” (Victor Lamme). What we then see is 100 billion brain cells, all “chattering with each other” (Victor Lamme), leading us to an initial insight into our history and evolution and our essential characteristics. We discover that our focus is now on processes in the brain, which I have chosen to call ‘experience’ or ‘the process of experience’. The neurological discoveries of the 20th century have not yet resulted in changes to our terminology; we still make use of outdated terms in talking about the new situation.I have given philosophical anthropology a new concrete substance on the basis of the definition of American philosopher and member of the American Philosophical Association Jim Dagenais: “a consistent overall vision of man and his world”, so that it can serve as the basis for philosophy and thus as the foundation for human life.The meaning of basic concepts is completely re-examined. Following developments in the 20th century, traditional definitions no longer serve our purpose; we must rigorously adapt our language to these developments so that it once again meets the basic requirements for communication. Then it allows us to describe a contemporary philosophy of human beings and to find answers to today’s questions and issues.
۴۱.
The growing phenomenon of young people not in education, employment, or training (NEETs) represents a significant challenge for society and, even more so, for the world of education itself, even more so for the world of work. According to many educators and philosophers, the reasons why so many young people in various countries are giving up both on continuing their studies and actively seeking employment can often be traced back to a broader sense of mistrust, a profound mistrust that many young people feel towards the future and, indeed, the world as a whole. Yet, human beings do not simply experience the world: they live a vision of the world. From this vision arises their perception of existence, of their capacity to change life and society for the better, and therefore of the possibility that the future may once again appear as a promise rather than a threat. In the face of youthful nihilism, philosophy could offer meaningful paths that lead to a renewed and positive way of being in the world and imagining the future. Education through philosophy can therefore potentially contribute to addressing the widespread phenomena of youth distress and educational impoverishment of our time. In this article, the author presents a case study of a philosophical practices workshop for young NEETs, designed to address participants' self- and worldview, helping to boost their self-esteem and confidence in themselves and their future. This educational experience is framed within a theoretical framework that highlights the transformative and emancipatory potential of philosophy as a radical educational dimension.
۴۲.
The present article critically examines three distinct interpretations regarding the foundations of Illuminationist philosophy (Ḥikmat al-Ishrāq) and the intellectual lineage of its progenitor, Sheikh al-Ishrāq (Suhrawardī). While each perspective acknowledges Suhrawardī as a reviver of earlier wisdom traditions, they tend to construct a linear historical narrative that traces his intellectual heritage back to his predecessors. Upon closer inspection, it becomes evident that Suhrawardī's relationship with this wisdom transcends mere educational transmission, defined by a direct and personal motivation sourced from an exceptional origin. At the heart of Suhrawardī's philosophical framework lies the concept of "eternal dough" (Khamireh Azali), which encapsulates a circular understanding of time and eternity, reminiscent of the intrinsic relationship between the radii of a circle and its center. This circularity within his thought facilitates the synthesis of mysticism insights and historical connections, thereby affirming the immediate relationship of mystics with the Divine and the comparative lineage of philosophers. Suhrawardī’s methodology integrates both intuitive and historical dimensions, positing that his philosophical lineage transcends mere linear progression and instead manifests as a complex network of insights emanating from a central source of wisdom. Consequently, the intuitive essence of Illuminationist philosophy necessitates this distinctive mode of knowledge acquisition, thereby distinguishing it from conventional historical interpretations. This exploration invites a reevaluation of the epistemological foundations of Suhrawardī's thought and underscores the intricate interplay between intuition and tradition in the development of Islamic philosophy. The roots of wisdom lie deep, intertwining with the branches of intuition.
۴۳.
We cannot evaluate Kant's critical project without considering Transcendental Idealism, as it provides his solution to the enduring problem of metaphysics. Kant views transcendental idealism as a means through which metaphysics can follow 'the secure course of a science' (Bxiv), while also 'removing an obstacle that limits' (Bxxv) practical reason. The most contentious element of his proposal is his classification of empirical objects as appearances rather than things in themselves. This distinction restricts our knowledge to things as they appear, leaving their true nature beyond our cognitive grasp. In this article, I will explore Kant's concept of the 'thing in itself' and examine whether Allison's two-aspect interpretation is a valid representation of Kant's theory and if it effectively resolves its issues. The first part of this article will focus on Allison's two-aspect reading of the 'thing in itself' and his solutions to its paradoxes. The second part will address three objections raised by Guyer, who critiques Allison’s reading from a two-object perspective, and Kant's main argument in the Aesthetic. Lastly, I will evaluate the internal consistency of Allison’s interpretation and its alignment with Kant’s texts. I will conclude by demonstrating that, although (1) Allison consistently counters Guyer’s objections and (2) his interpretation captures the overall intent of Kant’s project, (3) it is not entirely consistent with Kant’s writings.
۴۴.
Hermeneutic analysis (Hermeneutics) of texts is a new branch of Islamic studies that seeks to discover the messages, signs and hidden meanings of revelation and Quranic verses. The mystical views of Mohy al-Din Ibn Arabi, one of the greatest mystics of the Islamic world, are mostly based on the meta-textual hermeneutics assigned to him and interpretations far from the appearance of Quranic verses Hermeneutical views of Ibn Arabi of revelation and Quranic verses can be assayed and studied in his works including Futuhat Al Makkyyah, Fusus Al Hikam as well as the Quranic exegeses which are attributed to him. In present essay, we first study Ibn Arabi’s general perspective of “Revelation” and then continue to discuss the hermeneutic analysis of his theory of “Continuous Revelation” and finally we compare Ibn Arabi’s theory with Roland Barthes’ theory of “Open-Closed Texts”. The results of the present study show that the manifestation and emergence of the mystical theory of “Continuous Revelation” is of a literary and artistic nature and despite certain differences, one can find considerable similarities and compatibilities with the theory of “Closed-Open Texts”. To put it otherwise, this essay explains the considerable similarity of Ibn Arabi’s mystical theory of “continuous revelation” and Roland Barthes’ “closed-open texts” from the point of view of the emergence and infusion of hermeneutical meanings in/ into the reader’s mind and demonstrates that regardless of the mystical nature of the theory of “continuous revelation” its objective appearance and emergence has taken form based on the literary and artistic dimensions.
